"A great civilization is not conquered from without until it has destroyed itself from within."

- William Durant (Author of the History of Civilization)

Around 459 BCE, Ezra, a priestly scribe, led an estimated 5,000 Jewish Babylonian exiles back to Israel. The vast majority of the exiled Jews chose to remain in exile.

A “Jewish solution” to the Jewish question electrified Jewish thought in Europe in the late late 19th century. It rocketed across the Atlantic to America. Wherever Jews lived, in any country, on any continent, in any situation, "Der Judenstaadt" came as a dream, a hope or a terrible threat.

After thousands of years of denial, of waiting for the Messiah, of hoping for redemption or simple toleration, an assimilated Austro/Hungarian Jew had said enough. The only solution for the Jew, he contended, is to recognize that they will never be truly accepted. The Jew will always be the outcast in exile. “Above all, I recognized the emptiness and futility of trying to 'combat' anti-Semitism," he wrote. They must become a normal people. The solution to the Jewish problem is Jewish self-determination, in their ancient homeland, he asserted. The ancient homeland was Israel. The man was Theodor Herzl.

Herzl knew virtually nothing of the Sephardic Jewish community. He knew nothing of Ethiopian, Indian or Jews who lived in the Oriental world. He primarily spoke of teeming masses of desperate European Jews. He recognized that liberalism failed to change the world. Herzl believed, for the Jew, there was no alternative.

Masses of Eastern European Jews were migrating to America. But to Herzl, America was another illusory temporary home. It was a social experiment that he only vaguely understood. Herzl believed that the American Jewish experience would eventually, become what it had always been  not a hoped for New World, the new Zion, but a delusion. Anti-Semitism would assert itself. He felt anti-Semitism would be the real future, for American Jewry, much as it had been and would horrifically be, for European Jewry.

The return to Israel was but a dream. Herzl's vision was summed up in a single sentence. If you dream it, it need not be a fairytale. His message was believe. Herzl’s message became a secular Jewish faith and even a principle of religious faith for some. By the end of the first year of the publication of “The Jewish State, Zionism had grown to over 800 clubs and 100,000 members.

Herzl called for the first Zionist Congress. They met in 1897, in an opera house, in Basel, Switzerland. Originally the Congress planned to assemble in Munich. A concerted effort by the State recognized communal German Jewish religious leaders of Munich, deeply and passionately opposed to the Zionist Congress, drove them away.

The religious leadership believed that the Zionists were anti- religious and evil. They were rising against God and Jewish tradition for not having faith to wait for the promised redemption which would come in the near future. Germany, advanced, cultured and developed was the Zion of the present. Herzl was not the Messiah. It was not up to a group of self-proclaimed representatives of the Jewish people to declare an end to the Jewish exile, an end to the Jewish question.
The end to the Jewish question was up to G-D alone, they asserted.

Secondly, but perhaps the true primary unspoken truth, they were deeply troubled and fearful that the hard won emerging toleration that blessed German Jewry would be lost in accusations of false or dual loyalty. Ancient accusations might once again be brought forward; the Jew was of two faces, untrustworthy, not loyal to the State, an enemy from within.

The Zionist leadership, wishing to avoid what could have been the first and only Zionist Congress’ birth into disastrous, destructive contention, thought prudence the better part of valor. They hastily relocated the Congress to the more tolerant atmosphere of Basel.

Herzl's message carried to American shores. The ideas took hold and flowered first in the immigrating teeming masses of Russian, Polish and Lithuanian Jewry, not in New York as expected, but in Chicago, Illinois. The Midwestern American landscape had already been furrowed and fertilized for Zionism, not by Jews, by a Christian fundamentalist William Blackstone. His belief was centered in his faith.

Chicago Zionism's first champion was William Eugene Blackstone, an evangelical layman and successful real estate entrepreneur who was convinced that the restoration of the Jews to Palestine was a critical forerunner to the return of the Christian Messiah. In 1888, Blackstone traveled with his daughter to Palestine. It confirmed his belief that he Jews were "a people chosen by God to manifest His power and His love to a world steeped in deepest idolatry."

In 1891, Blackstone drew up a petition calling for the creation of a national homeland in Palestine for the 2 million oppressed Jews of Russia. "According to God's distribution of nations," Blackstone's petition read, "[Palestine] is their home  an inalienable possession from which they were expelled by force. Let us now restore them to the land of which they were so cruelly despoiled by our Roman ancestors. More than 400 prominent individuals signed Blackstone's appeal, including the publisher of the Chicago Tribune and Melville W. Fuller, Chief Justice of the United States Supreme Court. The petition was submitted to President Benjamin Harrison." 3

The first Jewish American Zionist organization was in Chicago, Illinois. It was organized in the mid 1890’s. It was called the Chicago Zion Society.

Zionism, in America, was bitterly opposed by the American Reform Movement. It was also bitterly opposed by the American Orthodox movements. Most American Jews were relatively recent immigrants who chose to vote with their feet for Israel or America. They chose America. They were unsure and insecure of their place in America. America was a confusing conundrum to them. Compared to their European experience America was a truly Goldene Medina. So what if a few anti-Semites did not like them. They knew and had experienced anti-Semitism before. But in America it was different  they were free to be Jews or not be Jews if they chose to. The majority chose to be Jews clinging to their communal identity. Over time, the Americanizing experience permitted the generations that followed to overwhelmingly shed their European Jewish separateness and religiosity for a new American identity. It was an identity characterized by compromise. It was an identity, in the early 20th century, that became the dominant Jewish religious identifier  Conservative Judaism. Conservative Judaism is in sharp decline in America today.

Zionism, for most American Jews, was the dream of only a very few before World War I. The American Zionist movement by 1910 could claim less then 10,000 members out of 2,000,000 American Jews.

An extraordinary American assimilated Jew from Kentucky changed the course of American Zionism. Because of him active Zionist Jewish membership rose to over two hundred thousand in the next two decades. One of the greatest American legal minds of his time, he was the first Jew to sit on the American Supreme Court. Ironically, he was a descendent of the heretical, ignominious, Frankists who were dedicated to the destruction of conventional Judaism. His name was Louis Brandeis.

Brandeis was introduced to Zionism by the editor of a Boston Jewish Weekly, Jacob de Haas. Hass was a follower of Theodor Herzl. Brandeis quickly recognized the importance of Zionism, taking a leadership position in the Federation of American Zionists. World War I changed the center of the World Zionist movement from Berlin to London and then to America.

Between 1914-1918, Brandeis headed the Provisional Executive Committee for Zionist Affairs in New York. He traveled, spoke and wrote extensively on Zionism. He defined his belief and the definiton of American Zionism as national self-determination and freedom for Jews to develop a homeland in Palestine. To Brandeis and to millions of American supporters because of him, Zionism was seen as compatable with American values and patriotism. It was O.K. It was right. It was proper to be both an an American and a Zionist. It was proper for American Jews to help others Jews. A good Ameican helped their co-religionists anywhere in the world, or the people in the old homeland, An American Jew is as free to help another just as an Irish-American, German-American can. A good American promotes Democracy, liberty, freedom of choice and the human potential.

Brandeis delivered an address in 1915, Zionism:

"is not a movement to remove all the jews of the world compulsorily to Paletine . It is essentially a movement to give to the Jew more, not less freedom to live at their option either in the land of their fathers or in some other country; a right which members of small nations as well as of large,which Irish, Greek, Bulgarian, Serbian, or Belgian, may now exercise as fully as Germans or English. Zionism seeks to establish in Palestine, for such Jews as choose to go and remain there, and for their descendants, a legally secured home, where they may live together and lead a Jewish life, where they may expect ultimately to consitute a majority of the population, and may look forward to what we should call home rule.

The Zionists seek to establish this home in Palestine because they are convinced that the undying longing of the Jews for Palestine is a fact of deepest significance; that it is a manifestation in the struggle for existence by an ancient people which has established its right to live, a people whose three thousand years of civilization ha produced a faith, culture and invididualtiy which enable it to constritute largely in the future, as it has in the past, to the advance of civiliation; and that it is not a right merely but a duty of the Jewish nationality to survive and develop. They believe that only in Palestine can Jewish life be fully proteced from the forces of disintegration; that there alone can the Jewish spirit reach its full and natural development; and that by securing for those Jews who wish to settle there the opportunity to do so, not only those Jews, but all Jews will be benefited, and that the long perpelexing Jewish Problem will, at last, find solution."4

Brandeis argued effectively and vociferously, American Jews are free of the anti-Semitic cannard of dual loyality.

American Zionist alliances with the strongest voices supporting Israel, Christian Fundamentalists, are viewed with distance, even disdain and fear of prostilization. American Zionists and Jews feel threatened by the deep religious conviction and support of Israel by Christian Fundamentalism. Only those American Zionists with the strongest sense of who they are as Jews are not threatened by Christian Fundamentalist support for Israel, the Religious Zionists. Former Knesset member Rabbi Benny Alon or Ron Nachman, the mayor of Ariel, for example, are two who reach out to Christian Fundamentalists when American Zionists do not. They receive support both poltically in America and financially in Israel for their respective communities.

Golda Meir was asked, by a moral relativist reporter, why does Israel buy weapons from apartheid South Africa? Her response was simple. “I will buy arms from the Devil if it will help Israel.” American Zionists are generally not willing to make such a pact on behalf of Israel.

American Zionists have been sending their young to Israel for free trips through the Birth Right programs. The BZD has been very active in this effort. For most young American Jews the trips to Israel are a welcome diversion that actually helps create a bond with Israel and reenforces their identities as Jews as defined by that experience. For other young Jews, it is a pure junket. The long term benefits of the program are encouraging but still debateable.

American Zionism and Israeli Zionism have long had different perspectives. The differences are best illustrated by the conflict between Louis Brandeis and Chaim Weizmann the first President of Israel. Weizmann commented about Brandeis.

"Justice Brandeis, as I have remarked, I first met at the Actions Committee Conference in London, in June 1919. He was on his ay to Palestine  his first visit  and could stay in London only a couple of days. He was accompanied by Mr. Jacob de. Haas, to whom he referred as his "teacher in Zionism."

Brandeis, too, was a Puritan: upright, austere, of a scrupulous honest and implacable logic. These qualities sometimes made him hard to work with; like Wilson he was apt to evolve theories, based on the highest principles, from his inner consciousness, and then expect the facts to fit in with them. If the facts failed to oblige, so much the worse for the facts. Indeed, the conflicts which developed between Brandeis and ourselves were not unlike those which disturbed Wilson's relations with his European colleagues when he first had to work closely with them.

Justice Brandeis, he was of the opinion that "political Zionism" had very little more  ifanything- to do. The political chapter of the movement might therefore be considered as closed .

De Haas produced elaborate plans for the up building of Palestine which seemed to us both vague and fantastic. But we know that much would depend on our American friends, and were anxious not to hurt their susceptibilities.

I tried to give Brandeis as accurate a picture of Palestine as I could; above all, I warned him that he would find a poor, under populated, underdeveloped, neglected country, with a very small Jewish population, ravaged by four yeas of war, and almost completely cut off from the outside world

Brandeis's stay in Palestine did not exceed a fortnight, and could not possibly permit a thorough survey of conditions. When he returned, he was obliged to generalize on the basis of the scanty facts he had been able to collect; his views, however correct theoretically, squared badly with realities. He was for instance definitely of the opinion that unless a large-scale "sanitation" of the country were first undertaken it would be wrong to encourage immigration. He supposed that the Government's first act would be to drain the marshes, clear the swamps, build new roads, not realizing that no one in authority had the slightest intention of starting these operations. He repeatedly stated  this was thirty years ago  that Zionist political work had come to a close, that nothing remained but the economic task. These views pointed to a coming conflict between Brandeis and myself, as also between the majority of European Zionists and a powerful group of our American friends. In American itself they were to lead to a breach with the Zionist Organization which was not to be healed for many years .

It is my conviction then, as it is today after the passing of nearly three decades, that constructive work in Palestine cannot be directed from a distance, even by the ablest of men, on the basis of an occasional short visit and of reports . 18

Since 1919 the conflicts have not been resolved. American Zionist's complain that since we give you our money you should do as we tell you. Israeli Zionists reply that we thank you for the money but we are the facts on the ground. We see what is real and not real in front of us. We give our bodies, our blood, our children, not just money, to make Zionism real.The arguments lead, invariably, to misunderstanding, tension and mutual frustration.

4
Brandeis on Zionism  A Collection of Address and Statements by Louis D. Brandies, ZOA press, from an address delivered to the Conference of Eastern Council of Reform Rabbis, New York City, June 1915, entitled The Jewish Problem, How to Solve it.

5
http://www.gracecathedral.org/enrichment/brush_excerpts/brush_20040609.shtml "And the Lord said unto Moses, I have seen this people, and, behold, it is a stiff-necked people:
Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation."

-- Exodus 32: 9-10

6
There are a number of small American Zionist efforts such as Habonim and Hashomer Ha Tsa'ir who are not included. Political Action organzitions such as AIPAC (American Israel Public Affairs Committee) and various PAC structures with a Israel focus are not included. Additionally, Post Zionist organziations such as the New Israel Fund are not included as they do not promote Zionism but societal relativism.

YOUR AFFILIATION WITH MERCAZ IMPLIES ACCEPTANCE OF THE JERUSALEM PROGRAM, WHICH DEFINE THE FOUNDATIONS OF ZIONISM AS:

· The unity of the Jewish people, its bond to its historic homeland Eretz Yisrael, and the centrality of the State of Israel and Jerusalem, its capital, in the life of the nation.

· Aliyah to Israel from all countries and the effective integration of all immigrants into Israeli Society.

· Strengthening Israel as a Jewish, Zionist and democratic state and shaping it as an exemplary society with a unique moral and spiritual character, marked by mutual respect for the multi-faceted Jewish people rooted in the vision of the prophets, striving for peace and contributing to the betterment of the world.

· Ensuring the future and the distinctiveness of the Jewish People by furthering Jewish, Hebrew and Zionist education, fostering spiritual and cultural values and teaching Hebrew as the national language.

· Nurturing mutual Jewish responsibility, defending the rights of Jews as individuals and as a nation, representing the national Zionist interests of the Jewish people, and struggling against all manifestations of anti-Semitism.

ARZA's core mission activities are: Engagement: Bringing Israel into the minds, hearts and lives of American Reform Jews through increased awareness, education and programming. Advocacy: Empowering Reform Jews to promote Israel in a caring, honest and intelligent manner in their communities and beyond. Travel: Creating hands-on experiences in Israel that lead to a lifelong relationship.

The basic platform of the Zionist movement is contained in the Jerusalem Program. While the principles that it encompasses date back to the early days of the Zionist movement, this platform was adopted in 1968 and was recently updated in June, 2004 to reflect modern Zionist ideals.

Hadassah members have been involved in the Zionist movement since the Second Zionist Congress. All of Hadassah's activities fall under one of the following planks of the Jerusalem Program.

The Jerusalem Program

Zionism, the national liberation movement of the Jewish people, brought about the establishment of the State of Israel, and views a Jewish, Zionist, democratic and secure State of Israel to be the expression of the common responsibility of the Jewish people for its continuity and future.

The foundations of Zionism are:

§ The unity of the Jewish people, its bond to its historic homeland Eretz Yisrael, and the centrality of the State of Israel and Jerusalem, its capital, in the life of the nation
§ Aliyah to Israel from all countries and the effective integration of all immigrants into Israeli Society
§ Strengthening Israel as a Jewish, Zionist and democratic state and shaping it as an exemplary society with a unique moral and spiritual character, marked by mutual respect for the multi-faceted Jewish people, rooted in the vision of the prophets, striving for peace and contributing to the betterment of the world
§ Ensuring the future and the distinctiveness of the Jewish people by furthering Jewish, Hebrew, and Zionist education, fostering spiritual and cultural values and teaching Hebrew as the national language
§ Nurturing mutual Jewish responsibility, defending the rights of Jews as individuals and as a nation, representing the national Zionist interests of the Jewish people, and struggling against all manifestations of anti-Semitism
§ Settling the country as an expression of practical Zionism

BZD has a long history of loyalty to the Zionist Cause, and a proven track record in its efforts to create, maintain and enhance the connections and bond between the Baltimore Jewish Community and State of Israel.

BZD has developed a successful and productive working relationship with every Jewish congregation all across the spectrum.

BZD recognizes all facets of Judaism, is respectful of all denominations and acts freely among all segments of the population.

BZD is proud to have successfully brought together under a same roof several Jewish Schools. BZD is also proud to provide, on regular basis, common programs for all synagogues, as well as for the unaffiliated.

BZD offer programs for every segment of the community, does not distinguish among its members and provides programs for the entire Jewish community.

BZD is the local organization of choice, and first contact for, official representatives of the Embassy of Israel, with whom BZD has established an invaluable partnership.

BZD is the local organization of choice for representatives of the Jewish Agency, which provides special Zionist programs.

BZD is the only Baltimore organization that houses an official representative of Israel who serves as a resource. Einat Refaeli, the current Shlicha, inspires and creates cultural, social and educational activates and programs in an authentic Israel manner.

BZD is local organization of choice for representative of Friends of the IDF, which provides the Israel Scouts and L'ahakat Zvait - the Israel Army band.

BZD leadership is committed to the Israel and the Zionist cause and to the connection between the entire Baltimore Jewish Community and Israel.

15
Selling land to Jews in the Palestinian Authority areas is a death sentence enforced by Fatah, Hamas and other Palestinian factions.

16
JNF still owns land, legally acquired before the 1948 Independence War, in historically Jewish areas, in the West Bank, Jordan and Syria.